18 Ibid., p. 298. Crawley is crisper and more poetic: ‘Of the gods we believe, and of men
we know, that by a necessary law of their nature they rule wherever they can.’
19 J.-J. Rousseau, A Discourse on Inequality, Part 2, trans. Maurice Cranston.
20 In fact, Rousseau distinguishes between pre-social human beings who exhibit amour de
soiand socialised humans who are driven by amour propre; both are the forms of egoism,
but the latter involves emulation, whereas the former is simply self-centred. Rousseauian
realists would like states to be driven by amour de soirather than amour proper.
21 James O’Donnell, Augustine: A New Biography(New York: HarperCollins, 2005) is a
fascinating study which places Augustine’s thought firmly in its historical context.
22 Annette Freyberg-Inan, What Moves Man: The Realist Theory of International Relations and
its Judgement on Human Nature(Albany: SUNY Press, 2003) p. 73.
23 Man, the State and War, p. 166. Interesting that Spinoza is mentioned in this context; too
little attention is paid by modern IR theorists to the work of Spinoza, who is coming to
be seen as a much more central figure to the Enlightenment than was previously thought
to be the case. See Jonathan Israel, Radical Enlightenment: Philosophy and the Making of
Modernity, 1650–1750(Oxford: Oxford University Press, 2001).
24 In fact, I think that to Rousseau human nature was a little more important and a little
less variable than this quotation would imply, but that’s not the issue here.
25 See Joel Rosenthal, Righteous Realists(Baton Rouge, LA: University of Louisiana Press,
1991), Alastair Murray, ‘The moral politics of Hans Morgenthau’, The Review of Politics
(58), 1996, pp. 81–107 and Reconstructing Realism(Edinburgh: University of Keele Press,
1996).
26 Niebuhr, Moral Man and Immoral Society(New York: Charles Scribner’s Sons, 1932).
27 London: Latimer Press, 1947.
28 Andrew Moravcsik, ‘Taking preferences seriously: a liberal theory of international
politics’, International Organisation 51 (4), 1997, pp. 513–53.
29 Harald Müller ‘Arguing, bargaining and all that’, European Journal of International Relations
(10), 2004, pp. 395–435; Friedrich Kratochwil ‘Rethinking the ‘inter’ in International
Politics’ Millennium(35) 2007, pp. 495–511.
30 Ibid., p. 502, fn 13.
31 Alexander Wendt, ‘Anarchy is what states make of it: the social construction of power
politics’, International Organization (46), 1992, pp. 391–426 and Social Theory of International
Politics(Cambridge: Cambridge University Press, 1999).
32 Cambridge, MA: Harvard University Press, 1975.
33 Marshall Sahlins, The Use and Abuse of Biology: An Anthropological Critique of Sociobiology
(London: Tavistock Press, 1977).
34 The literature here is vast; for a recent, large-scale, authoritative and wide-ranging survey,
see R.I.M. Dunbar and Louise Barrett, eds, The Oxford Handbook of Evolutionary Psychology
(Oxford: Oxford University Press, 2007).
35 Good popular introductions are V.S. Ramachandran, The Emerging Mind: The BBC Reith
Lectures, 2003(London: Profile Books, 2003) and Antonio Damasio, The Feeling of What
Happens, New Edition (New York: Vintage Books, 2005). Interestingly, one of the few
political philosophers to investigate this work is William Connolly, normally seen as a
Foucaldian; see his Neuropolitics: Thinking, Culture, Speed(Minneapolis: University of
Minnesota Press, 2002).
36 On Samoa, see Dennis Freeman, The Fateful Hoaxing of Margaret Mead(Boulder, CO:
Westview Press, 1999); Donald Brown, Human Universals (New York: McGraw Hill,
1991).
37 Bradley Thayer, Darwin and International Relations: On the Evolutionary Origins of War and
Ethnic Conflict(Lexington: University of Kentucky Press, 2004).
38 See, for example, Stephen Peter Rosen, War and Human Nature(Princeton, NJ: Princeton
University Press, 2005) and Raphael D. Sagarin and Terence Taylor, eds, Natural Security:
A Darwinian Approach to a Dangerous World(University of California Press, 2008).
39 See Dominic D.P. Johnson, Overconfidence in War: The Havoc and Glory of Positive Illusions
156 Realism and human nature